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2008

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March 2008

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DARSANAM

PANGUNI UTHIRAM SPECIAL

Blessings of Acharayan and Parents

This is the month of exams and I am sure most of the parents will be pre-occupied with

their children as excellence in exam is a priority and it should be so. I recollect an old incident when I had to take the first public exam which was Matriculation in the sixties. In those days seeking the blessings of the parents and the Acharyan was a tradition that we

followed and I was in the temple in Mylapore waiting for the SatAri as the satumurai was still in progress. I have never returned from a temple (even to this day) without having the SatAri as that symbolizes the blessing of the Lord thru Satakopan. If that meant that I

had to wait, so be it. Time was nearing 9 am and my mother was worried that I had not returned from the temple as the exam center was a good 4 miles away. My mother sent a neighbor to fetch me but I returned only after I had received the SatAri. It was only after

many years that I learnt that my Kaliyan had to wait for 6 months to have the darashan and blessing of Thiru-NIrmalai (one of the 108 Divyadesam in Chennai) and my waiting for 30 mts was made a to be a big thing by my mother. After all mothers are mothers and

they have their anxiety. The reason for my writing this is for all of us to continue this glorious practice of our

sampradayam, when we seek the blessing of the Acaharyan and our parents before we launch any task. March is the month of exams and Lord Hayagreevan is the Adhipati of

all learning (AdhAram sarva VidhyAnAm). I am sure all of us who read this eMagazine have received the blessings of Lord HayagrEvan and SwAmi Desikan. In order to get the (blessings) satAri of SwAmi Desikan everyday, I have a suggestion which I have started

practicing. This is simple to follow and can be done by everyone of us. When I prostrate to the Lord after my prayers, I transport my mind to the Dwajastambam

of kanchi Varadan, Vilakoli Perumaal, Uppiliappan, Thiru Vellarai, Thirumalai and Sri Rangam and Thoopul sannadhi. I seek their blessings and mentally think that the satAri is placed on my shira. I have the satisfaction of having visited these Divya Kshethrams

where my AchArayan had set his thiru vadi and get His AshirwAdam. I seek the blessings Lord Hayagreevan and Swami Desikan for all the children who are

writing the exams this month that they should excel in every subject.

Vazga Pallandu Thoopul pillai Vazga Pallandu Nam Desikan

Name of the month : PANGUNI (SARVAJITH)

Date Tamil Day Item Festival Special

14-03-08 1 Friday

Panguni

Masa pirappu

Kaaradayar

Nonbu, Pitru Tarpanam

Nonbu time 7.30 to

8.30 am (Change of Tirumangalya Saradu)

15-03-08 2 Saturday Tiruvadirai Bhashyakarar Monthly TN

17-03-08 4 Monday Ekadasi

(vratham) HH Tirukkudandai Andavan TN

18-03-08 5 Tuesday Dwadasi Paranai, Paduka

Aradhanam

21-03-08 8 Friday Poornima Panguni Uthiram Utsavam,

Sri Ranga Nachiyar Tirunakshatram

Holi

22-03-08 9 Saturday Hastham Tiruvarangathamudanar

Tirunakshatram

01-04-08 19 Tuesday Sravanam Swami Desikan Monthly TN

02-04-08 20 Wednes

day Ekadasi Vratham

03-04-08 21 Thursday Dwadasi Paduka Aradhanam

04-04-08 22 Friday Thrayodesi Kalyanautsavam for Muscat perumal

05-04-08 23 Saturday Amavasya Pitru Tarpanam

07-04-08 25 Monday Yugadi Yugadi Festival, Telugu New Year

10-04-08 28 Thursday Rohini HH Srimad Paravakkottai Srimad

Andavan Tirunakshatram

12-04-08 30 Saturday Tiruvadirai Sri Bhashyakarar

Monthly TN

Wish you Happy, prosperous, delightful New Year

SarvadhAri

13-04-08 1 Sunday Punarvasu Sarvadhari New Year celebration

Pitru Tarpanam

14-04-08 2 Monday Navami Sri Ramanavami Festival

Note : Sri Ramanavami vratham is considered as equal to 24 Ekadasi Vratham. Fasting is

compulsory. The Sishyas of Munithraya Sampradayam will observe fasting

whole day and Sishyas of Srimad Ahobila Muth will have fasting only in

the breakfast time and will have Dwadasi type of meal (full meal) in the

lunch. Special Tiruvaradhanam should be performed in the mid day.

Parayanam of “Rama Jananam” from Srimad Valmiki Ramayanam is also

suggested. Vadai Paruppu and Panagam are special prasadams.

(Continuation of 8 Mahishishi‟s of Sri Krishna)

(Smt. Suchitra Rajan)

King Satraajit (within the jurisdiction of Dwaraka) was a great devotee of the sun-

god and was bestowed with an exceptional jewel called Syamantaka. The jewel could

produce 170 pounds of gold everyday and there would be no famine or sorrow in its

presence. So Satraajit, placed it in a temple to be worshipped by the people.

The people of Dwarka imagined that king Satraajit, since he possesed the jewel,

was the sun-god himself and thought that he had come to pay his respect to Sri Krishna,

who although living like an ordinary human being amongst them, was none other than

Sriman Narayanan. One of the important residents of Dwarka said that, “My dear Lord

Narayana, You are the purushottam; In Your four hands You hold - the conchshell, disc,

club and lotus flower. You are the actual owner of

everything, but inspite of Your being the Supreme,

Narayana! You descended in Vrindaavan to act as the

child of Yashodamaataa, who sometimes used to tie You

up with her ropes, and You are celebrated, therefore by

the name Daamodara”.

Those people with materialist greed and who had

less inclination towards spiritual needs worshipped the

jewel. Sri Krishna wanted to teach them a lesson and

turn them into devotees and asked Satraajit to return the

jewel. But Satraajit refused to give it to Krishna but gave it

to his brother Prasena, who wore it around his neck.

One day in the deep forest, Prasena who was riding his horse was killed in a fight

by a lion, which took away the jewel to its (lion‟s) cave.

The gorilla king, Jaambavaan , who was a great

devotee of Sri Ram, heard this incident. He fought the lion

and killed it and took the jewel to his cave. As he was a

great devotee of Rama, he did not attach himself to the

valuable jewel but gave it to his young son as a toy to play.

But Satraajit misunderstood the events that took

place and thought that it was Sri Krishna who had killed his

brother Prasena for the jewel. He spread this false news all

over Dwarka. Krishna did not like to be defamed thus and

therefore went in search of the jewel with a few

other residents of Dwarka.

Krishna found that Prasena and his horse

were killed by the lion and that the lion in turn was

killed by Jaambavaan. On reaching the cave, Krishna asked the persons who accompanied

him to remain outside, while he alone entered the tunnel in

search of the jewel. There Krishna found Jaambavaan and his son playing with the jewel

as if like a toy. On seeing Krishna , the boy‟s maid

cried loudly in fear thinking Krishna to be a thief. In

his anger, Jaambavaan also did not recognize Krishna

as Sriman Narayanan and mistaking Him to be an

ordinary mortal, fought for 28 days and nights without

any interruption. Finally, Jaambavaan realised that only

the Supreme Lord could defeat him and so the person

whom he was fighting with, must be the Supreme Lord

Himself and said, “My dear Lord, I can now understand,

who You are. You are the supreme Lord Vishnu, the

source of everyone‟s strength, wealth,

reputation, beauty, wisdom and

renunciation. My dear Lord, You

are the creator of the creators of the universal affairs. Not

only are You the creator of the creators but You are the

also the creator of the material elements which the so-

called creators manipulate. You are the creator, maintainer,

destroyer. You are the Supreme Controller and Lord of

everything. My dear Lord, I can therefore understand that

Supreme Lord Sri Rama whom I worship and whose glance

made the ocean give way and allow Rama to cross to the

island Lankaa and defeat Ravana. You are none other than my

Lord Rama. No one else has such immeasurable strength; no

one else could defeat me in this way”.

Lord Sri Krishna, with immense love stroked Jaambavaan with His lotus hand and

explained the background about the jewel. Immediately, Jaambavaan understood the

whole situation. To satisfy his Lord - which is everyone‟s ordained duty - gave not only the

jewel but also his beautiful daughter Jaambavati as a present to Sri Krishna. Lord Krishna

married Jaambavati within the mountain cave, thus satisfying Jaambavati‟s desire to

spend her life in loving service unto the lotus feet of the Lord.

Meanwhile, residents of Dwarka were worried about Sri Krishna, as

had not returned for so many days from the cave. But when they

saw that their Lord Krishna had returned with a new wife

Jaambavati, they felt very happy and over joyed. Lord Sri

Krishna returned the jewel to King Satraajit, who took it with his

head bowed down.

Within just few days, realizing his mistake of defaming

the Lord and the offence he had comitted at His lotus feet,

Satraajit handed over the jewel along with his beautiful daughter

Satyabhamaa to Sri Krishna.All the devataas showered flowers on

the Supreme Lord Sri Krishna‟s leela of blessing Jaambavaan and His

wedding with devoted Satyabhamaa and Jaambavati. All glories to His leelas!

(Kumari RItika Rajan)

1) What are the three fold of miseries that a jivatma under go?

2) Why do we receive 3 times of Perumal Theertham in the

temples?

3) What are the “three Ratnams” (gems) in the Sri Vaishnava

Sampradhayam?

4) Who gave this Thaniyan “Yo Nithyamachutha padham buja

…….. ramanujasya charanow charanam Prapadye”. In which

grantham is it found?

5) How many times did Sri Ramanujar Went the Thirukothiyur Nambi

to get the meaning of Thirumantram and Charama Sloka?

6) Who composed the Thanian “ Sriman Venkatanatharya

kavitharkika…..” on Swami Desikan ?

7) Who safe guarded “Shrutha Prakaashikai” the Sri Baashya

Vyakyana Grantham (commentary on SriBhashyam of

Ramanujacharya)?

8) Who wrote the Chatusloki on Sri Mahalakshmi?

9) Who is known as „Munivaganar‟ in our Sampradayam ?

10) From which river did Lord Rama disappear from this world ?

Find our 12 Alwars (Sri.Rahul Rajan)

P B I A G I O P A R L O O M

A E Z P A L W O A E S R T A

I M W L A J H W G K T H U D

A L A D N A L L U N I P N H

G S S A V A K L M R V E N U

N A S T M G A E U A A R A R

A G U M A S F M O W D I P A

M H A R E W A A D L C Y U K

U N Y K V Z P H W A F A R A

R K A Z H A R T A Y E L I V

I R B I H I N O M E H W H I

H M S O O K L O P P I A T U

T A H N W J C B P B O R S T

I D O P I D A R A D N O H T

Names of readers will be published in the next issue of those who have found the names.

Kindly send the answers (blocking the boxes) before 1st of April 2008 to

vcgrajan@gmail.com

Temple of love :A visit to Srirangam

temple on the Panguni Uthiram day is

said to relieve one of all sins, says S

Prabhu who traces the history of the

Uraiyur temple and the love story of

Lord Ranganatha and goddess

Kamalavalli. Located between the two

famous rivers – Cauvery and Coloroon –

and spread over 150 acres, is

Ranganatha Swamy Temple in

Srirangam. It is considered the most

sacred among Divya Desams (Vishnu temples praised by the 12

saint poets called Azhvaars). This place is also called Bhoologa Vaikuntam (heaven on

earth). There are 21 towers in this temple and the biggest temple tower in Asia (236ft) is

at Srirangam. In the third week of March this year, Lord Ranganatha of Srirangam will

travel across the Cauvery to meet his beloved goddess Kamalavalli in Uraiyur (Trichy). A

few days later, in the same week, at the Srirangam temple, one can witness the event of

goddess Ranganayaki shutting the door on Lord Ranganatha for having visited goddess

Kamalavalli and gifted her his ring.

The love story: Uraiyur was the first capital of the Chozhas and is also the birth place of Thiruppaan Azhvaar who composed 10 famous verses on Lord Ranganatha called

Amalanaathipiraan. Uraiyur temple is built in

memory of goddess Kamalavalli‟s love for Lord Ranganatha. The story goes that Chozha king Nanda Chozhan was childless.

Pleased with his prayers, Lord Ranganatha asked goddess Lakshmi to be born as the king‟s daughter at Uraiyur. Being born from

a lotus, the goddess at Uraiyur is called „Kamalavalli‟. As years went by, Kamalavalli

grew up into a beautiful young girl. One day, while she was playing with her friends, her eyes fell on a handsome lad, Lord Ranganatha of Srirangam, and fell in love with him instantly. King Nanda Chozhan was in

a fix as his daughter had fallen in love with the man, who had blessed the king with the child. The Lord accepted the king's prayers and agreed to take her as his bride. Delighted at this, Nanda Chozhan built the temple at Uraiyur to celebrate it. On March 18, Lord

NamPerumal (Ranganatha), the utsav deity of Srirangam temple, in all his splendour, will leave Srirangam at 4 am across river Cauvery in a golden palanquin to meet his beloved goddess Kamalavalli for the Kalyana Utsav (marriage festivities). On this auspicious day in

the Tamil month of Panguni (mid March-mid April), the entire marriage formalities between Lord Ranganatha and goddess Kamalavalli will be enacted at the Uraiyur temple. Here, one can see Kamalavalli in a grand sitting posture all set to get married. A unique

feature of this temple is that this is the only Divya Desam (out of the 108) where the goddess is facing the Northern direction or in the direction of the Srirangam Ranganatha

temple. After the marriage festivities are enacted, Lord Ranganatha will take the trip back

to Srirangam across the Cauvery that same night at 1.30 am. The story goes that goddess Ranganayaki of Srirangam came to know about the Lord‟s trip to Uraiyur. This angered

goddess Ranganayaki. A couple of days after his return from Uraiyur, on

the occasion of Panguni Uthiram, the Lord visits the

goddess at her Sannidhi. With the temple elephant leading the way and hundreds of temple priests chanting the Naalaayira Divya Prabhandham (4000 songs of the

Azhvaars), the Lord goes from house to house asking for money to buy a ring so that the goddess doesn‟t come to know that he has presented his ring to goddess

Kamalavalli. After over three hours on the street in the hot summer sun, the Lord reaches the Sannidhi of goddess Ranganayaki. Goddess Ranganayaki shuts the

door on the Lord and refuses to allow him entry into the Sannidhi. Despite repeated attempts to force his way into the Sannidhi, the door is shut on the Lord.

For the next couple of hours, there is a war of words between Lord Ranganatha and goddess

Ranganaayaki (reenacted by the priests from both the sides). It is then that NammAzhvaar, the greatest of

the Azhvaars, is brought in to settle this fight. NammAzhvaar advises the goddess not to insult the Lord and to save him from further embarrassment.

After this intense debate, goddess Ranganayaki finally relents. With the debate ending successfully, the Lord enters the Sannidhi of the goddess, goes

to the „Serthi Mandap‟ and is seen together with the goddess for the rest of the day and night. This is the only

day in the year where Lord Ranganatha and goddess

Ranganayaki are seen together and hence considered a sacred occasion. There are special poojas performed through the day and night for the Lord and the

goddess. At around 5.45 am the next morning, Lord Ranganatha bids good bye to her. It is believed that a visit to the Srirangam temple on

this day will relieve one of all sins and the Lord and the goddess are said to forgive devotees for

all their wrongs. FESTIVAL DETAILS *March 18, 4 am – Lord NamPerumal of Srirangam leaves for Uraiyur across

the Cauvery. *March 19, 1.30 am – Lord leaves Uraiyur for Srirangam. *March 21 – The only day in the year when the goddess Ranganayaki and Lord

Ranganatha are seen together. *March 22, 5.45 am – Lord Ranganatha leaves the Goddess for another year. http://deccanherald.com/Content/Feb242008/finearts2008022353835.asp sent by Sri. Dr. Oppiliappan Koil Sadagopan Swami, NY.

Answer for the last (Masi) issue Srivaishnavam Quiz

(pl read capital letters as long vowel)

1) Nithya (Anantha, Garuda, Vishvaksena and others), Mukta (The jEvAtmA that have

attained MOksham) and Baddha (we are).

2) PEriya Nambigal (MahA poornarnar)

3) AlavandAr

4) The Holy name of Lord “HARI” 7 times (ref. Swami Desikan‟s Vaishnava dinachari)

5) Because he came out ValmIkam (the ant hill) after his thapas, so he was called

vAlmiki, the author of Ramayanam.

6) Father of Swami Desikan and son of Sri.PundarIkAshar.

7) Godavari

8) ahalyA, sItA, tArA, mandOdari and draupadi.

9) sampAthi, elder brother of jatAyu helped vAnara army at the seashore.

10) Satva, rajas and tamas.

Answer for the last issue : Find 10 Avatharams of Lord Narayana.

Below Muscat Lord Srinivasan, Panguni Uthiram 2007

P A R A S U R A M A F

I Q K M Z B O U V P M

K Y U R L A Y J Q A A

L U R U S L B A T M N

A X M F B A U S P U A

K L A L C R Y K Y A M

V A R A H A K P D M A

P O M N B M D A A P V

U T A N H S I R K Z B

A H M I S A R A N T H

The below passages are taken from the book “Hinduism Rediscovered” by Shri U.Ve

Anbil Swamy.My sincere thanks and gratitude to Shri Anbil Swamy for enlightening us on this

topic.

he principles underlying what we now know as acupuncture and acupressure were

developed by our ancestors as acutouch, dispensing with the painful `puncture' and

`pressure'. By mere `acutouch' of the various parts of the body

with appropriate Mantras, the same effects could be secured,

though our ancestors did not spell them out in a way

understandable to the so called modern scientific mind.

Modern Computer is activated by soft feather touch of the

keys in the keyboard. Similarly, our physical body with the

nerve endings would respond to mere soft 'acutouch"

provided the touch is administered in conjunction with the

appropriate 'Mantras". No puncture or pressure would be

needed to activate these nerve endings and the mere touch

would do the magic.

Our body is held together by Pranas or life force

which moves through meridians - a kind of electrical pathways. These connect various

organs and glands with endings in our hands, chest, neck, forehead, stomach, back of

neck as also feet, knee joints etc. Just as the arteries carry blood, these meridians carry

the life-force energy throughout the body. This system has switches and junction points,

which could be activated to regulate supply of life- force to the various parts of the body.

When the flow is interrupted for any reason, disease sets in. The remedy lies in

switching on the current by applying a stimulant by a gentle touch at the appropriate end

points as aforesaid. This relaxes muscular tension, promotes blood circulation and ensures

flow of life force energy to the affected parts by releasing pain killers like endorphins,

neuro chemicals etc. and they stimulate an alpha wave response in the brain and pituitary

glands thus increasing our energy stock and

facilitates diaphragmatic breathing and relieves

knuckles - all without our ever noticing it.

During Sandya Vandana, we sprinkle

water on these nerve endings and touch them

with appropriate `Mantras' and earlier to that,

we apply the `Caste marks' with white clay

(TirumaNN) and powdered saffron (SrichurNam)

at the appropriate places which suck the

impurities invisibly. These have been integrated

in our daily chores as an in-built discipline?(From

Chapter 16 Section 3 Karma Yoga? of? Hinduism Rediscovered? by Anbil Ramaswamy)

Red or yellow? Why?

T

Answer:

Both Red and yellow are mentioned.Srisuktham which has Vedic authority along with

Purusha Suktham mentions in Slokam 4 Padma VarNaam which means lotus colored.

Though lotus comes in several colors (e.g.) white one on which Goddess Saraswati is

found seated, generally it is associated with color red.

There are several references to the use of yellow. A few are as follows: - The same

Sri Suktham Slokam 13 and 14 lend authority for

this since they describe Mahaalakshmi as

PingaLaam which means tawny-colored or

brownish yellow and HirNmayeem which means

of golden form. And, we know gold is yellow in color.

- Swami Desika in his Sri Sthuthi Slokam 11 uses the expression Taptha

jaambhoonadha aabhaa which means “One who shines like melted gold” to refer to the

color of PiraaTTi. He says that this golden hue of Thaayaar heightens the beauty of the

color of the Lord” Hari marakathE” which means emerald colored (and we know

emerald is green in color).

Therefore, Paramaikanthins who worship PerumaaL and PiraaTTi as the divine

couple as the means and the end of meditation use yellow to represent Thaayaar while

wearing the Sacred marks along with ThrumaNN to represent PerumaaL. (The above is as

per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India)

What if only white or red/yellow alone is worn?

Answer:

White alone:

We know what happened to Soorpanaka who tried to separate

the Lord from His spouse. Those who wear only white are

considered to belong to Soorpanaka party and face the

consequences! Further it is worn alone only for apara

karyam (ceremonies related with death)

Red/Yellow alone:

We know similarly what happened to Ravana who abducted

Sri Sita away from Her Lord. Those who wear only

Red/Yellow are considered to belong to Ravana‟s party and

face consequences, which Ravana faced! (The above is as per

the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in

India)

What if nothing is worn?

Answer:

A forehead without the sacred marks is compared to a barren land especially a

Smasaanam?, a cremation ground! (The above is as per the inputs at Kaalakshepams of

Acharyas on AnushTaanams, while in India)

Can we rub it off?

It used to be said that Wearing is like putting up a temple and rubbing it off like pulling

down a temple. We know that it is PuNyam to construct a temple while it is sinful to

demolish a temple. Of course, it can be rubbed off, if faded in part or full accidentally or

only one is visible or both are not visible by such fading. We are advised to wear them

again immediately after such rubbing off. This is like renovation (JeerNOddhaaraNam) of a

temple.

(The above is as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in

India)

Mode of Sacred mark

Answer:

It would appear that when an AchArya observed that the base of the Sacred mark should

touch the Moolam tip of the nose, one set took it

to mean the Interciliary space between the

eyebrows or top-tip that links the eyebrows with a

U shaped curve while the other took it to mean the

toe-tip with a spear- point - like stroke riding on

the back of the nose reaching up to the nostrils.

We do not know whether the AchArya did not

explain what he meant or the Sishyas did not seek

a clarification or the AchArya had become

unavailable for a clarification! Be that as it may,

the practices had come to stay and stay with such disastrous consequences. This is an

example of how over-enthusiastic fanatics could blow up even insignificant and

inconsequential distinctions to abnormal proportions.

In any linear dispensation, there are 3 locations recognized in Sastras viz. Agram,

Madhyam and Moolam. Agram means tip; Madhyam means midpoint and Moolam means

the root or base.

Most of us know the Slokam on Lord Krishna:

Kasturi Tilakam lalaaTa palakE Vaksha SthalE

Kousthubam

Naasa agre nava mouktikam kara thalE VENum

karE kangaNam

Here, the words NaasagrE nava Mouktikam are

significant. This means that the Lord wears the nose jewel

at the tip of the nose. Where is it worn? At the toe-tip

which Naasa Agra means,(toe-tip and not at the top-tip).

Therefore, Naasa moolam must refer to the other end viz.

the intercilary space between the eyebrows and the base

is said to be at this naasa moolam.

Perhaps, this is why followers of Bhagavad Ramanuja - Swami Desika Sampradayam wear

the base of the Sacred mark the way they do at the moolam and not agram (The above is

as per the inputs at Kaalakshepams of Acharyas on AnushTaanams, while in India)

Compiled by Smt.Rajashree Venkatesh

Sri Yathothakaari Perumal Temple, Kanchipuram

(Setlur Singappiran Venkatesan Swami)

Temple Location : 80 kms from Chennai About the Temple:

This is one of the sthalam found in Kanchipuram and is about 1 Km away from Sri Varadharajar temple.

Sthlapuranam : When Thirumizhisai alwar was living in Kanchipuram, a very old lady (Daasi) used to

clean his house daily and did this as a small favour for him. On becoming happy on the favour she is

doing daily to him, Alwar changed her from old lady to a beautiful woman. After this, wondering at the beauty, the king married the

woman and she became the queen of the place. On hearing the secret of an old lady becoming a beautiful woman, he was in an eager mood to meet Thirumizhisai Alwar.

Kani Kannan, who was great follower of Thirumazhisai Alwar, helped and followed him and his teachings. The king called up Kani Kannan and asked that Thirumizhisai Alwar

should come to his palace and should sing a poem on praising him. On hearing this, Kani Kannan said that all the poems and songs that comes from the mouth of Thirumizhisai Alwar belongs to Srivaikundanathan and it is impossible for him to come to the palace

and sung a poem on praising the king. On hearing this, he showed lots of gold ornaments, silver items, Diamonds etc to Kani Kannan and since he being very close to Thirumizhisai Alwar, atleast he could sing a

poem on praising him. But, Kani Kannan refused to do so and said he will not sing any song on praising the humans. The King got angry on hearing this and ordered him to get out from Kanchi at once.

Kani Kannan went to Thirumizhisai Alwar and explained all about that had happened in the palace and prepared to start getting out from Kanchipuram. On seeing this, Thirumizhisai

Alwar also prepred to start from Kanchi leaving along with Kani Kannan. So, he too started along with him. While they were going, he sung a song on the Yadhothakari Perumal as

Kani Kannan is leaving Kanchipuram, he is also going along with him and Alwar asks the Perumal to get up from his Aadhisheshan, which is the bed for him and roll it and wants

him to quit from Kanchi. The Perumal also got out from Kanchipuram following the

Alwar and Kani Kannan. On hearing this, the king and all the people of Kanchi, begged Kani Kannan to return back to Kanchipuram.

And after this, Kani Kannan along with Thirumizhisai Alwar came back to Kanchipuram.

When returning, Alwar sung a song asking that Kani Kannan has returned back to Kanchi

and he want the Perumal to go and sleep in his Aadhiseshan in the temple. On hearing this, Sriman Narayanan comes back to Thiruvekka temple and gives his sayana kols seva. Since the Perumal obeyed the words of Thirumizhisai Alwar and did what he said,

he is called as "Sonna Vannam seitha perumal". Sonna vannam seitha means obeying and doing the same what was told to him. This is one of the purana story said about this sthalam.

Once in Brahma logam, there was an arguement that who is greater between Naa Magal (or) Saraswathi and Poo Magal (Sri Lakshmi). Brahma said that it is Poomagal - Lakshmi

Thaayar who is found on the heart of Sri Vishnu is the g0poiydreatest. Next, Saraswathi asked which river is the big river. But, unfortunately Brahma answered that the greatest river is River Ganga which is originating from the feet of Sri Vishnu is the greates. On

hearing this, Saraswathi got angry and quit from the disappeared and went along the banks of river Ganga and started doing Tapas. Naan mughan, Brahma wanted to do the great

Ashwametha Yagam in Kanchipuram and wanted Saraswathi to be along with him. So, he sent his son Vashistan to make Saraswathi come back to him. But,

Saraswathi refused to come along with him. After this, Brahma devan started the Yagam keeping Savithri and all of his wives with him.

On seeing this, the Asuraas (the Demon) wanted to destroy the Yagam and went to Saraswathi and made her angry by telling her what is happening. She got angry on

Brahma devan and started as "Vegavathi" river along the

south direction and flow across the place of the Yagam to destroy it . But, Sriman Narayanan

wanted to stop Vegavadhi river and protect the Yagam from her. So, he stoped the river by lying across the river on Aadhiseshan.

Because of this, this perumal is also named as "Vaga Sethu".

This Vega Sethu then became Vegavanai and then finally named as "Vekkanai" and finally became "Vekka".

In this sthalam only, Manavala Maamunigal expalined his "Sri Bashyam" to the world.

Specials:

In the Pushkarani of this temple only, Poigai Alwar was born. Tirumazhisai Alwar stayed near this temple with his disciple Kanikkannan.

Moolavar and Thaayar:

The Moolavar of this sthalam is Sri Yathothakaari. Other names are Sonnavannam seitha Perumal and Vegasethu. Moolavar is Kidantha Kolam (Bhujanga Sayanam), facing in West direction. Thayar Kimalavalli Thayar.

Prathyaksham for Brahma Devan, Poigai, Bootham Alwar, Kanikannan. This perumal is found in Sleeping posture from right side to left. This is also one of the speciality of this Shetram.

Mangalasasanam: Thirumazhisai Alwar - 3 Pasuram, Thirumangai Alwar - 6 Pasuram Poigai Alwar - 4 Pasuram and Nammalwar - 1 Pasuram (Total - 14 Pasurams).

PHOTO GALARY – PANGUNI UTHIRAM SPECIAL

(Purisai Nadadoor Ananthan Swami)

"NARAYANO GATHI:" is the saranagathi tatva which has been described by so may of our

religious AcharyAs. This article is being written to say the mahimA of SrInivasa perumal of

Muscat and his leela which as a member of our community Adiyen experienced and

enjoyed, which I would like to share in this

magazine.

In NArayana-ashtakam, the Author of the

sloka had mentioned that he had 6 sAkshIs

to prove the tatva of Narayano Gathi:,

those are Parhlada, Gajendra, Vibheeshana,

Panchali, Ahalya and Dhruva and explains

their stories in 6 slokas where it ends only

Lord Naryana is the saviour, if you 100% do

Saranagathi:

Now let us know about the leela of

our Srinivasa perumal of Muscat. Our

perumal is a varaprasAdi, which has been

proved beyond doubts, as some of our

sampradaya persons have experienced. In one occasion, Emberuman saved the life of my

friend who met with severe accident. Another day, a couple had darsan of our Perumal,

performed archanas etc. and Emberuman blessed them with santhAna-prApti. One of my

friends had problems in his employment. He had difference opinion with this Boss and he

was longing for peace. He had darsanam of our perumal and prayed to him for peace.

Now gradually the problems are solved and he his happy in his service.

Thus, our Perumal, is so gracious on us and showers his blessings to all His devotees, who

come to him saying “NARAYANO GATHI:”

SUBHAM ASTHU

Sri Padmavathi Thayar Srinivasa Perumal Kalyanotsavam Srimate Ramanujaya nama:

We, the Muscat Srivaishnavas invite all the devotees of Lord Venkateswara for the PADMAVATHI THAYAR VENKATESWARA PERUMAL

KALYANOTSAVAM (lord Balaji Kalyana seva) which will be held on Friday, 4th April 2008 at Sri Krishna Temple hall, Darsait, Muscat, between 5.00 pm to 9.00 pm. Perumal Purappau at 6.00pm followed by exchange garland. Kalyana

Muhurtham at 8.00pm. Prasadam will be distributed after Tirumangalya Dharanam. All are welcome. For details please contact : Sri. Ananthan : 92743603, Sri. Rajan : 95221175

(Nangainallur Venkatesan Swami)

vataaram means the Lord who is in the highest realms of the cosmic world

chooses to come “down to earth”. Swami Desikan who is none other than

Tiruvengadamudayan descended on this bhoolokam to uplift the jeevans from this

samsara sagaram.His stotras teach us how to endear ourselves to

Perumal , and for that he switches his role from the mighty

Tiruvengadamudayan to a kavi that too to an” Adbhuta kavi

kesari”.In this role only once he comes as a Naayaki – Venkata

Naayaki.

Swamy Desikan had an apaara kadal or is it kadiya kadal on

Devanathan,the Lord of ThiruAhindepuram.It is only for this

Adiyavarkku Meiyavan he wrote stuti in three different

languages- Sanskrit , Tamil and Prakritam. Achuta Satakam is

a composition of 101 slokas written in Prakrith. It was a

language which was colloquial in tone and was used in Sanskrit

plays.It was used by actors who spoke the dialogues of the

women characters.It was not harsh on the tongue and almost

sounded like “ mazhalai.” It is only for this Lord Our Swamy assumes the role of a

Naayaki.The Naayika Naakaya bhavam is not found in any other stotras of Our

Swamy.He lived in ThiruAhinderapuram for many years and wrote many stotras .In fact

when he says in Mummani kovai “Ahindenagar amarntha naathan “ it is Our Swamy who

is there sitting !Lord Devanatha is in Ninra Tirukoolam.In fact Our Swamy comes out in

Veedhi Purapadu dressed like Devanatha.That only goes to prove that Our Swamy and

Devanatha are one and the same.Yet for the bhaddatmas like us Our Swamy composed

this unique stotra which is a journey of a soul (bride) longing for union with its

master(Paramapurushan)He places himself as the

young bride longing for union with her husband.

Achutasatakam is a bridal journey of a soul to meet

the Lord for eternal bliss.Venkata Naayaki assumes

the role of a bride .She is awed by the beauty of the

Lord, His greatness and His kalyanagunams.

Venkata Naayaki as the eternal youthful bride pines

for union with her Lord.Swamy Desikan does not

have any “thozhi paasuram or Thaayar paasuram “

like Parakala Nayaki and Parankusha Nayaki.Our

Swamy‟s bridal dress is Jnanam and Vairagyam .He does not need a “Thozhi “ to connect

him to his Lord.Neither does he need a “Thaayar” to give him some consolation.He is like

a suddha atma which is determined to join Daasa Satyan at the end of the journey.

Venkata Naayaki like a young bride in love asks what if her utterances are defective? After

asking the question she gives the answer that just like impure water falling into the holy

A

ganga

becomes pure same way her words too will become pure when mingled with the flood of

Lord Devanatha‟s praise.The holy Upanishads proclaim that He is free from faults and that

He is the personification of Satyam, Jnanam and Anandam. The Vedas declare that He is

fully present in every atom at the same time.

Devanatha is like a Kalpaka Vriksha which is

embraced by the golden creeper called

Hemabhujavalli (Thayar)The three fold taapam of

Aadidaivikam ,Aadibhoutikam and Aadiaatmikam

which is tormenting the jeevatmas in this

samsaram is dispelled by this Adiyavarku

Meiyyan.Our Venkata Naayaki says that the we

are all tired of this suffering which is the result of

our past karmas.We are fatigued and do not

know how to get help.At this juncture only our

Daasa Satyan can relieve us of past karmas.The

samsaram is a dreadful ocean of misery and the jeevans are tossed around .Our only

hope in the form ofa boatman is the Lord of ThiruAhindrepuram.His Sankalpam alone can

be our succor.His Dayaa is the wind which will help us in crossing this dreadful ocean.This

Saranagatha Rakshakan alone can help us in alleviating our souls.

Our Swamy meditates on the beauty of Lord Devanatha Tirumeni .Like Paann Alwar he

too meditates on every angam of Perumal and like Tirumangai Mannan (Accho Ouvar

Azagia Va) he too concludes the description with an ecstatic note .

Just like Lord Rama underwent a lot of hardships to prove his Dharma ,Our Swamy too

undergoes the mental agony at not being united with the Lord of Ahinderapuram.Just like

a teacher to prove his point has to enact and show same way Our Karunai Kadal

Aacharyan too puts on the cloak of a human being and teaches us how to crave for this

parama bakthi.. . Our Swamy in his Naichyam lowers himself to our position in many of

the slokams.Our despair and anguish in not able to get the

kataksham of the Lord is mirrored in this great stotra.Ofcourse

this is again a camauflauge of Our Kavitarki Simham to goad us

into coming close to Daasa Satyan .Here I am left with wonder

as to whom I should address as Adiyavarkku Meiyyan – Our

Swamy or Devanatha!!

He concludes the stotra by behaving like his favourite Aazhwaar

Tirumangai Mannan – He declares that if Devanthan does not

protect him then His declaration that He will protect every soul

will be proved false and that will bring Apakhayati(disgrace) to

the Lord! As if this is not enough Our Swamy reminds Him that

He can accept him (our Swamy) for the sake of his Aacharyas.

Lastly he gives an example of how a king will accept his long lost son or how a Naathan

will accept his bride wholeheartedly.

Thoopul kulattarase yemmai kaathu arule!

Srimath Thirukkudanthai Andavan life History

Srimath vedhantha ramanuja munikarunalabdha vedhantha yugmam

Srimath Srivasa yogeeswara gurupadhayorarpithaswathma bharam Srimath Sri ranganathahvaya munikrupaya praptha mokshasramam tham

Srimath Vedhantha ramanuja munimaparam samsrayE desikendram

Avataram Srimath Thirukkudanthai Andavan was in the born in a small hamlet called “

Karukudi” ( situated next to Thirukkandiyur in Tanjore district) in the banks of river KavEri in the year 1908 to Sri. U.Ve. Padmanabhasa Chariar and Sri. Komalavalli devi. He was born on the auspicious day of pushyam in the month of Panguni. The signs were very

auspicious at the time of His birth. Kannan Swami was taken to Srirangam Periasramam many a times by

his father during His childhood days. He used to observe the

Padukaaaradhanam being performed there and when he came back to Kudanthai, he will play with friends of his age posing himself as an AcharyA, wearing a cloth up to knee height and will have a

Dhandam in his hand and proclaim himself as Andavan. Sri Padmanabhachar Swami taught him the Arulicheyalgals of Alwars – NalAyira divya prabhandham at a tender age and Swami

mastered “tamil marai” before he completed 14 years. He also learnt sastras under the tutelage of Sri. Seshasayee in Kottaiyur.

By the age of 14, Swami having mastered the whole of Divya prabhadham became a leading member in the Adhyapaka ghosti. It

is no wonder that Swami became so much involved with Amudhan,

who was considered to be “Dravida Sruthi dharsakan”. At the age of 16, He got married to Sri Vedavalli AmmaL. She was the sixth daughter of Neduntheru krishnaswamy Iyengar. Four sons and two daughters were born to swami in his

Gruhasth Asramam. For his livelihood, swami started giving Upanyasams at a very young age. A Sabha under the leadership of Sri. U.Ve. Ramaswamy Iyengar

was started in Thirukkudanthai to spread the principles of Visishtadvaita philosophy. It was named “Parankusa bhakta sabha”. Swami served the sabha working with his friend, Sri.

Elayavalli swami for a long time. He also released a magazine through the Sabha and published rare works of our philosophy. After his father‟s demise, Swami with the blessings of his

Acharya, decided to go to Chennai to take care of his family. Srimath Akkur Andavan sent a note to Sri. U.Ve. A.S. VaradAchar

swami who was doing kumkum manufacturing business to help out Swami that would fully utilize His extraordinary knowledge in our sampradayic matters.

Swamy Moved to Chennai When Swami went to Chennai, Akkur varadachar swami requested Him to stay in his thirumaligai and arranged for swami‟s rendering of Kalakshapams in various Sabhas

throughout the city. Since Swami had come new to the city, He could not find opportunity to give Upanyasams that frequently. Nevertheless Swamy was determined and succeeded in his endeavor.

Swami’s style of UpanyAsam Kannan Swami had His own distinct and inimitable style of rendering Upanyasam. It simply mesmerized the listeners who were always seeking more at the end of His

Upanyasams. Swami with his scintillating style of delivery attracted the listeners far and wide and set them rapturous.

There will be a lot of fun filled stories in His

Upanyasams that would bring laughter to the listeners and at the same time it would never be hurting to anyone. He would make listeners

very easily understand the complex inner meanings of our philosophy with practical examples.

Even though Swami very much lived a life of a Parama vaidhika, Swami had great skills in lowkikA as well.. Wherever swami had to go

for rendering Upanyasams, He would see to it that he will be there just in time. He would never go early and wait for people to come. A

lot of crowd used to throng Swami‟s Upanyasams. Swami‟s Thiruppavai upanyasams in particular had wide following equally amongst men and women folks.

With the help of Kumkumam Varadachar Swami, swami bought a house (located in Baroda street) andperformed Gruha pravesam. In 1950, Swami‟s whole family relocated from Thirukkudanthai to Chennai.

His Acharya Bhakti which was so deep rooted in his heart prompted him to visit Srirangam several times to seek the blessings of Srimath Thembarai Andavan. Srimath Thembarai Andavan seeing his Acharya bhakthi not only ordained him to look after the administration

affairs of the Asramam ( by appointing him as Sri karyam of the Asramam) but also commanded Him to stay permanently in Srirangam.

Taking up sanyAsam Srimath Thembarai Andavan became weaker as the days passed by. In April 1963, Srimath

Andavan‟s health was extremely affected and with great difficulty His Holiness was performing his

Nithya karma AnushtAnam. One day, His Holiness it seems told the Sishyas around Him that

“Yesterday I almost went to Viraja Nadi but had to come back to

Bhoolokam upon Emperuman‟s orders only to nominate the successor for the Acharya Peetam

of this Asramam. This Kannan hasn‟t come yet”.

A couple of days earlier, Sri. Kannan Swami‟s son, Sri.Gopalan

told his father that he had dreamt about Srimath Thembarai Andavan telling him that He had gone to Viraja nadi and come back and asked him to send his father immediately and take up Sanyasam.. On April 4th 1963, Srimath Andavan's condition became worse and

most of the Sishyas were informed. Sree karyam Sri. U.Ve. kannan Swami was also informed of

Srimath Andavan‟s health and immediately thereafter rushed up to Srirangam. On His arrival, arrangements were speeded up for His Dureey Asrama Sweekaram.

Early morning the next day i.e. on 5th april, 1963 (Friday, Sukla dwadasi, makam star), in the presence of sishyas, His Holiness Srimath Thembarai Andavan ordained the ascetic order to Sri U.Ve. Kannan SwAmi who was named as Srimath Vedanta Ramanuja Maha

Desikan. His holiness appointed Him as “Ubhaya Vedanta Grantha updesathi sampradAya Samrakshana doorvahar”.

Srimath Thembarai Andavan felt extremely glad that he was able to fulfill hisAavadhara karyam and within few

hours on the same day (April 5th 1963) he left for Thirunadu leaving behind grieving Sishyas.

This illustrious Acharya Peetam of Srimath Andavan, thanks to the good fortunes of a host of disciples,

developed centrally on His Holiness Thirukkudanthai Srimath Andavan

Vedantha RamAnuja Maha Desikan. Among the Andavan Hierarchy, it may be safely mentioned without fear of contradiction that the most popularly known among all members of the Vaishnavaite fold was Srimath

Thirukkudanthai Andavan . He was a great scholar in Nyaya, Vyakarana, and so much he was at ease in the recitals of Nalayira Divya Prabhandham, Srimath Ramayanam, Bhagavath Vishayam and Sukthis, that

people acclaimed him as an Avathara of Thirumangai Alwar himself. Within a month after He had embraced the ascetic order, His Holiness started on his holy pilgrimage, going from place to place and covering at a stretch, about 15 miles a day and even more

sometimes, and spreading to the wondering public His great knowledge of our Sampradaya Granthams, the inner meanings of our religion and our Puranams and Ithihasams.

His discourses were filled with humor and geniality with penetrating perception of the sanctity of the holy lives of

our Alwars and Avathars. Truly this great Acharya

attracted not merely the rich and powerful magnets of our Vaishnavaite community, not merely a large number of Vedic scholars and Vedanthins, but also a large class

of devotees among other communities as well, who were ever ready at his bidding to take up any holy

cause. Observance of Anushtanams Srimath Andavan‟s daily morning schedule would start

as early as 4 A.M. that would include having „Avagaha Snanam‟ followed by Japams, Sandhyavandanam, Bhagavath Aradhanam and Thirupavai Sattrumurai.

Then distribution of PerumaL and Paduka theertham to ghosti would follow. If a particular day happened to be Thirunakshtram of any of the Poorvacharyas, a grand

sambhAvanA would be held.

All the Poorvacharyas‟ thanians would be recited along with Bhagavath Sri RamAnujA‟s gadhya thrayam. With Srimath Andavan seated in the Acharya peetam, Paduka Sahasram

would also be recited by ghosti without fail. As Bharatha protected his people and took care of their welfare by praying to Sri Rama‟s padukas, Srimath Andavan would perform Aradhanam and pray to all Poorvacharya‟s Padukas for the welfare of His Sishya

paramapara and admirers of our Sath SampradAyam. Then Bharanyasam and Samasrayanam would be performed for the assembled Sishyas for that day.

Sancharam

Poorvacharyas like Sri Periandavan, Sri Nammandavan and Sri Akkoor Andavan went by Padayatra to places such as Melkote,

Mysore, Kanchi, Ariyakkudi,sethu. All the Poorvarcharyas‟ padukas would be taken during their Sancharams. Each pair of

padukas would be rested in a box made out of palm leaves and carried on the head of Kainkaryaparas. All the items required for

cooking would go in a separate conveyance. A van was also purchased later on to carry all

the Poorvacharyas‟ padukas housed in a specially made „Pallakku‟ with a Tholukkiniyan, built with separate compartments for each

pair of Acharya Padukas. Srimath Andavan covered over 30000 km by foot from Sethu to Himachalam throughout the length and the breadth of the country and set up various Asramams in places very far

away from South India. During His time, Srimath Andavan Asramam grew leaps and bounds throughout the country. This was truly a golden period in the annals of the Asramam as it witnessed itself

a phenomenal growth and a meteoric rise. His Holiness constructed more than 25 Asramams throughout the country during His period and also conducted many Temple

samprokshanams,Yagnams, Homams and performed Mangalasasanams of various Divya desams, Vijaya yathras from Kanniyakumari to Badrinath and held

Many Vidvath Sadas to name a few. Srimath Andavan observed 25 Chathurmasyams spanning 26 years from 1963 to 1989 and reached

Thirunadu in April 1989 leaving behind thousands of grieving disciples and admirers, whose divine

Anubhavams with His Holiness during His life time remain etched in their memory forever. Srimathe Vedantha Ramanuja Maha Desika Divya

Charitham Samaptham Dasan Srimath Andavan Thiruvadi

Kandadai Srikanth Rengarajan Valuable inputs from Shri Venkat Srinivasan

Photos Courtesy: a website about HH Srimad Tirukkudandai Andavan.

Srimathe Nigamantha Maha Desikaya Nama:

Srimatha Gopala Desika Maha Desikaya Nama:

Sri VasaRanga Parakala Munithrayatha

Lakshmathma Rakshana-yathivayugagamantham

Acharya Bakthi Pariboothamanaka seelam

Gopala Desika munim gurumashrayama:

87th thirunakshathiram of our great Acharya‟s H.H.Srimathandavan Paravakkotai

Gopala Desika Maha Desikan of Poundarigapuram Ashramam falls on April 10, 2008. On

this happy occasion we shall enjoy his glory.

H.H. Swamin Sri Gopala Desika Maha Desikan was born on

Mar 17, 1921 at Paravakkotai near Mannargudi. He was

christened as Rajagopala as the day was a gala chariot festival

of Mannargudi Deity. Our Swamy lost his mother at the age of

2 and was initiated into Brahmopadesam at age 8. He learnt

Sanskrit, Kavyas etc. from Sri Perugavazhudan

Krihnamacharya; then studied at Sholinghur and Thiruppathi.

Our Swamin studies many advanced works from the

Thillayambur brothers who were great masters in Sanskrit,

Vedantha and Jyothisha.

Even at the age of 20 he was admired by every one for

lustre-radiation from his face because of virtues of austerity, personal

discipline, supreme vairagya and godliness. Whenever he walked into a company of

friends-who were themselves great personages even then-would alert one another with

the coments “Oh there he comes; He is like Vasishta and Vamadeva. Better we are

cautious with our talk and behaviour.

Srimad Vedanta Desikan Vandana

vaodantdoiXak ! ivaBaao ! ivanayaaoppnna !

GaNTavatar ! k$Naakr ! XaaintisanQaao ! .

EaIvao=\kToXa ! gau$vaya- ! kvaIXaisaMho

%yavaM pzMstrit saMsaRitvaairraiXama\ ..

One who chants the holy names of Srimad Vedanta Desika such

as “VedAnta Desika, VibhO, vinayOpapanna, GantAvathAra,

KarunAkara, SAnti sindho, Sri Venkatesa, Guruvarya and KavIsa

simha", crosses the ocean of samsara easily.

Our H.H.Swamin had the privilege of Pancha Samskara and Bharanyasa from Sri

Poundarikapuram Andavan. On his father‟s advise he had complete initiation of all major

four grnthas, from the then very famous Abhinava Ranganatha Brahmathantra Parakala

Swamin of Mysore. It was a very fruitful period in his life.

Our Swamin married the daughter of Sri Arupathi

Srinivasacharya who was rightly famous for his achara,

anushtana and scholarship. He had five sons and one

daughter. Swami was serving as Sanskrit pandit in

schools in Triruchi District. While being in service, Swami

used to make regular visits to the Asramam.Even in

those times swami had greatly impressed Sri

Madhurantakam Swami, who respected him almost as a

compeer, though some twenty years younger. When Sri

Vinnatrangarai Andavan foresaw his end, with accurate

prophetic vision, he had engaged our Swami to take

interest in the Asrama parampara, initiated him in the

esoterics, conferred the Tridanda and Saffron garment

and everything went on smoothly. As desired by his predecessor, our Swami took to the

fourth order at Vinnatrangarai at the premises of Brindavan of Sri Narayan

Mahadesikan(Sri Veliyanallur Andavan)

From day 1, our Swami stuck to drastic discipline. It is there in this Asrama all

along. From grihasthasram pursuing the highiest grade of sanyasa achara, engaging

diciples in Sri Bhashya Kalakshepa, influencing every visitors to whatever Sampradaya

persuation he/she belonged, reforming them in a manner that they will order their lives in

reasonably orthodox fasion, sticking to our ancient scriptures as much as can be even in

this advanced Kali age – these are worthy of metion.

Swamy lives a simple life; eats very simple

meal. More fasting days will intersperse in his

agenda than in the case of ordinary sanyasis. It is

not a surprise because Swami has, in a manner of

speaking, lived strict disciplined style of living as

Brahmachari or Grihastha too. When Swami used to

visit places never waived the absention-from-

paranna.

The asrama admosphere is precisely like the

hemitage of the ancient sages we had heard of. A

small pond, with non metal supports at the steps to

help the Swami to cling to for the exclusive use of Swami for total immersion bath that is

a must for that order.

Ever since he took over Sanyasa order , he depends only on walking, to reach any

place. His love for Archa Murthies, his attachment to our shrines, his love for Azhvars‟

works are all so very deep that he has had complete satifaction in terms of Kshethrtana.

Swami unable to continue his Kshethratana do to his age and stays at Asramam. Diciples

staying locally cherish the participation in the morning Abhigamana, Sathumurai Teertha-

prasada, then a daily kalakshepam for almost an hour and half. There after Swami is

available for the public to pay homage respectfully consult etc.

Pancha samskara and Bharanyasa are not mere rituals in his

mind; they are perfecting reforms on the soul and body. They

are therefore, administered only after elaborate preliminary

purifications, long instructions and very simple explanations

that Swami takes pain to deliver. It is all one to one

communication. Swami insists on our sticking to Sikha(tuft);

regular performance of Sandhyavandana and observance of

elementary principles of orthodoxy.

Every day visitors come who at large majority are not

his disciples. Yet he makes no discrimination. He makes kind

enquiries, grants suitable advice; offers consolation.

Swami, when he delivers lectures on Puranic themes,

especially his familiarity with highly instricate issues, referring

literary sources, subtle matters of darmic impact and eminently

enjoyable interpretations and highly impressive and impactful are all the speciality. For

particular example, his discourses on Yatiraja Saptati, Gopala Vimsati and

Padukasahasram could be cited. Swami published some of

the books like Ramanai Karpom(about Ramayana) Sillarai

Ragasyas, Srimad Rahasyatrya Saram etc.

A day is not enough to talk about our Swami. Some

particular great personage truly described our Swami as

„God walking in our midst‟ Think of our Swami, repeat his

Thanian sloka or vakya. Do so before you begin any

Sankalpa, before any auspicious deed, before you gegin to

rise and walk from bed, before you start an act, before you

begin a deal, before you begin Thiru Aradhana.

Let us seek our Swami‟s blessings on the happy

occasion of His Thirunakshathram which falls on April 10,

2008.

Adiyen,

Thillaistanam Ramarajan,

Swami Thiruvadi

Source: HH Srimad ParavAkkotai SwAmi SatAbhisheka Malar

and Peruga vAzhdAn Sri. Gopalan, Muscat.